CHRISTIAN ROESLER PRESENTATION SUPPLEMENT: VIEW & DOWNLOAD : simplebooklet.com

CR-03Discourse Analysis: a theoretical and critical investigation of the debate in Analytical Psychology (AP)• Problem: the need for a school of psychotherapy to provide a scientific and coherent theory of how change in psychotherapy comes about• Archetype is the key concept» Analysis of Jung’s writings concerning archetype» Earlier traditions and lines of thought which were influential in the development of archetype theory» Summary of the criticism, problems inherent to the concept» Analysis of the course of the debate in Analytical PsychologyCR-04Problem: there is no consensual denitionSurvey of definitions from 30 authors and experts in AP» No consensus» More than 10 different conceptualizations which are partly incompatible or even contradictory» No awareness of the differences, contradictions and the lack of consensus“Jung failed to make this clear. And Post-Jungian schools including contemporary Jungian movements have still not answered this most elemental question. As a result, there is no clarity or consensus among the profession. The term archetype is thrown about and employed, I suggest, without proper understanding or analysis of its essential features. ... The most basic theoretical tenet of the founding father of the movement is repeatedly drawn into question within postclassical, reformed, and contemporary perspectives to the degree that there is no unied consensus on what denes or constitutes an archetype. This opens up the eld to criticism - to be labeled an esoteric scholarly specialty, insular self-interest group, Gnostic guild, even a mystic cult. Jungianism needs to rehabilitate its image, arguably to modernize its appeal to other academic and clinical disciplines.”(Mills 2018, p.1)page 04cr03-cr04

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CR-05Contemporary views» Archetypes as image schemas (Jean Knox, 2003; John Merchant, 2009); Dynamic Systems Approach to Perception and Action (Thellen and Smith, 1994)» Archetype «an iterative moment in the self-organization of the symbolic world»(Hogenson, 2005, p.279)» Archetype - an emergent structure which derives from the self-organizing properties of the brain (Saunders & Skar, 2001) » Archetype-as-such - a pre-existing principle of organization in the personality(McDowell, 2001) » Archetypes - strange attractors (van Eewynk, 1991)» Archetypes - innate or acquired? Anthony Stevens, 2003, Erik Goodwyn, 2010, John Haule, 2011, evolutionary psychology vs emergenist groupReference list available on accompanying web pagepage 05christian roesler | seminar slide deck“Jung failed to make this clear. And Post-Jungian schools including contemporary Jungian movements have still not answered this most elemental question. As a result, there is no clarity or consensus among the profession. The term archetype is thrown about and employed, I suggest, without proper understanding or analysis of its essential features. ... The most basic theoretical tenet of the founding father of the movement is repeatedly drawn into question within postclassical, reformed, and contemporary perspectives to the degree that there is no unied consensus on what denes or constitutes an archetype. This opens up the eld to criticism - to be labeled an esoteric scholarly specialty, insular self-interest group, Gnostic guild, even a mystic cult. Jungianism needs to rehabilitate its image, arguably to modernize its appeal to other academic and clinical disciplines.” (Mills 2018, p.1)

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CR-07Jung’s deﬁ nitions:Archetypes produce similarities in mythology, religion etc.• CW 9/1, 260 “These products [myth-forming structural elements of the unconscious psyche] are never (or at least very seldom) myths with a definite form, but rather mythological components which, because of their typical nature, we can call “motifs”, “primordial images”, types or — as I have named them — archetypes.”page 06cr06-cr07CR-06Jung’s deﬁ nitions:Archetypes are instincts/patterns of behavior• CW 9/1 714 “What psychology designates as archetype is really a particular, frequently occurring, formal aspect of instinct, and is just as much an a priori factor as the latter”• CW 9/1, 91 “What psychology designates as archetype is really a particular, frequently occurring, formal aspect of instinct, and is just as much an a priori factor as the latter”• In Symbols of Transformation, CW 5 §158 (speaking about the solar phallus man): “this observation is not an isolated case: it was manifestly not a question of inherited ideas, but of an inborn disposition to produce parallel images, or rather of identical psychic structure as common to all men, which I later called the archetypes of the collective unconscious. They correspond to the concept of the pattern of behavior in biology.”• CW 8, 398 “The same is true also of man: he has in him these a priori instinct types which provide the occasion and the pattern for his activities, in so far as he functions instinctively. As a biological being he has no choice but to act in a specifically human way and fulfil his pattern of behaviour.”

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CR-09Jung’s denitions:Archetypes are psychic transformators• In A Guided Tour of the Collective Works of C.G. Jung (Hopcke et al.): “Neverless, the confusion between the content of the archetype and the archetype itself is understandable since particular archetypes are referred to by their symbolic or imaginal manifestations. Jung talks about the archetypes of the anima/animus, the Divine Child, the Great Mother, the Wise Old Man, the Trickster, and the Kore, or Maiden - archetypes whose content is anthropomorphic and whose personalization is necessary in order to bring the psychological power of the pattern into consciousness for greater awareness and individual growth. Yet there are archetypes whose content is less anthropomorphic, less readily personalized, such as the archetype of wholeness or the archetype of rebirth. These archetypes Jung called archetypes of transformation, “typical situations, places, ways and means, that symbolize the kind of transformation in question” (CW 9, 1, p.38. §15-16)• Band 9/2” 422: “By way of introduction, I described those concepts and archetypes which manifest themselves in the course of any psychological treatment that penetrates at all deeply. The first of these is the shadow ...” CR-08Jung’s deﬁ nitions:Archetypes are transcendent• CW, 9/1, 68 He points out the parallels to Plato’s idea concept: “..the eternal ideas are primordial images, which are stored in an otherworldly place as transcendent forms”• CW 9/1, 5 “Archetype is an explanatory paraphrase of the Platonic εἶδος. For our purposes this term is apposite and helpful, because it tells us that so far as the collective unconscious contents are concerned we are dealing with archaic or — I would say — primordial types, that is, with universal images that have existed since the remotest times.”• “The true nature of the archetype is not consciously apprehendable, that means it is transcendent, therefore I call it psychoid.”page 07christian roesler | seminar slide deck

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CR-11Problems• Meaning attached to the symbol = innate release mechanism (IRM).• Different levels of complexity: specific archetypes of the individuation process (Anima/Animus, Great Mother, Wise old man, Shadow etc.) vs. very basic „a priori” forms of perception.• Structure without content?• Epistemological confusion: empiricism vs. essentialism vs. constructivism vs. phenomenology vs. transcendentalism.• An unlimited number of archetypes? “There are as many archetypes as there are typical situations in life.” (CW 9/1, para 98)• The ‘This-is-all-the-same-Error’:”The difficulty in analogy, therefore, is finding enough similarity to warrant giving a common name to disparate items while acknowledging their significant variations. Analogies should not be confused with establishing identity or isomorphism. This, however, is exactly what Jung did when he conflated images taken from very different cultural and historical contexts ... Conflating images in this way led Jung to believe that while the content of images varies, the underlying form can be reduced to a limited number of uniform and internal patterns. [...] ” (Connolly 2018, p. p. 72)page 08cr10-cr11CR-10Elements in Jung’s denitions• The a priori nature of archetypes, which means that they are given to the human mind before there are any experiences.• They are fully unconscious and were never an element of conscious experiencing.• Autochthonous revival: they reappear autochthonously, without any prior experience or learning.• They are organizers of perception and the formation of ideas and psychic images.• They produce cross-cultural similarities and are at the roots of all religions, rituals, social practices, beliefs etc.• They appear first of all as images.• They are collective, so they are similar over all times, epochs and peoples.• They link modern humans with archaic humans in prehistory; formed over thousands of years in prehistory as a precipitation of experiences of early men.• They channel emotion and psychic energy.• They have a biological basis and are parallel to instincts in animals.• Homology of phylogeny and ontogeny: the mind of “primitive man” is similar to that of children and of adults in psychopathology.• They initiate a process of transformation in psychotherapy of a typical form.

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CR-13Process theory of psychological transformationIndividuationprocessStages = Classicarchetypes (Anima/Animus etc.)AlchemyOpus» PsychotherapyBiologyInnatenessHeredityBiological predispositionInstinct/pattern of behaviorSimilar brain structureGenetic transmissionUniversals Cultural theory MythologyReligious ideas Cultural/social patternsPhylogeny = OntogenyEthnographic parallelsTranscendentalPlatonianideasKantiancategoriesBipolar archetype (infrared-ultraviolet)Synchronicity, unus mundusCR-12Reication and ontologizingJungian fundamentalism• Warren Colman (2016) writes about his experience with Jungians from the classical school, while giving lectures in Zürich:“I was surprised to discover that my audience seemed relatively unconcerned by this question [where do symbols come from?]. They seemed more or less to take the existence of archetypes for granted and to use them as heuristic and teleological devices without necessarily being concerned as to their origins one way or another. My impression was that, for those living and working in what is still the spiritual ancestral home of Jungian psychology, archetypes are not so much a hypothesis as a living reality that provides orientation and meaning for the practice of psychotherapy and living in general.” (p. 2-3)• “Jungian fundamentalism stresses Jung the man and his prophetic and even, it is sometimes claimed, divinely inspired words. But what gets particularly stressed is how Jung lived. Sometimes this is called ‘the Jungian way’. I abhor the notion of there being ‘a’ or ‘the’ Jungian way, but Jungian fundamentalism trades off it … It is a worldview that tends to ignore everything else that is going on in psychotherapy generally, or in the worlds of ideas, politics, the arts or religion.” (Samuels 1998. p. 21-22)page 09christian roesler | seminar slide deck

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CR-15Conclusion• Jung’s archetypes (Anima/Animus, Shadow, Self, the Hero’s journey etc.) can not be explained as biologically preformed or even genetically determined• Defensive strategy: ”... however, on the other hand he was concerned not to be branded as an idealist philosopher (or any kind of philosopher for that matter) when he was eagerly attempting to establish himself as an empirical psychologist within a strictly scientific paradigm.”(Papadopoulos 1992, p. 4) • “Scientistic self-misunderstanding” (Habermas)» Analytical Psychology is not a natural science but a hermeneutic approach» Its subject is not biology, genes or instincts, but interpersonal relationships and the structures of meaningcr14-cr15page 10CR-14No instincts/patterns of behavior in humans• “But the archetypal imaginary and the archetypal motifs that we encounter in our clinical practice is so much more intricate and complex than can be explained by an attribute to the innate release mechanism (IRM).” (Gordon 1985, p. 131)In Ethology/Behavioral Biology (Bischof 2020) an instinct/pattern of behavior is clearly defined and has three components:1. a trigger mechanism (innate release mechanism IRM), which means that there is a specific stimulus in the environment which can be detected by the individual, which then2. activates a drive, which leads to3. No awareness of the differences, contradictions and the lack of consensusThere is no such thing in human beings

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CR-17Examples for colonial thinking in Jung”In us (Westerners) it would be a psychological concept of energy, but in the primitives it is a psychic phenomenon, which is experienced as being connected with the object. There is no abstract idea in primitives, generally not even simple concrete concepts, but only imaginations. Every primitive language provides multiple evidence for that.” (CW 8, para. 127)”The identity is grounded in the notorious unconsciousness of the little child. This is also the connection to the primitives: they are to the same extent unconscious as the child. The unconsciousness causes the non-differentiation. There is no clearly separated ego yet existent, but only happenings, which are related to me or someone else.” (CW 17, para 83; transl. C.R.) ”... It would be a primitive state, which means that if such children would grow up, they would be, in spite of all natural intelligence, primitives, i.e. savages, like the members of an intelligent Negro or Red Indian tribe. They would not be just silly, but only instinctively intelligent, they would be unknowing and therefore unconscious of themselves and the world. They would start their life on a significantly lower level of culture and would be only slightly different from the primitive races.” (CW 17, para 104) A parallel example from Neumann (1963, p. 92), who uncritically shared this view:• ”As the ego of the child recapitulating this phase is weak, easily fatigable, emerges only in single moments from the twilight of the unconscious and falls back into it, in the same manner the man from the early history experiences of the world. Little, weak, sleeping most of the time, i.e. mostly unconscious, he floats in the instinctual like an animal.”Reference list available on accompanying web pageCR-16General mistakes in Jung’s theory(and in other Grand theories of the 19th and early 20th century)• Homology of phylogeny and ontogeny = individual development recapitulates the development of the species (e.g. animism in children and „primitives”)• „Primitive mentality”: the level of consciousness of recent „primitive” peoples is equivalent to that of prehistoric human groups• Colonial thinking, racist figures of thought, which have long been refuted in anthropology• Archeological findings are interpreted as archetypal without taking into account the context of enviromental, social, economic conditions and belief systems and the functions these patterns and practices serve in this context• „This is all the same” - instead of considering differences in detail» Example: Shamanismchristian roesler | seminar slide deckpage 11

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CR-291. Only Ego initiative: In all phases of the narrative the ego has the initiative; the ego is always in the subject position.2.Only other’s initiative: Only other actors have the initiative throughout the narrative; the ego is never in the subject position.3. Loss of initiative: Initially the ego has the initiative, maybe parallel to other figures, but at the end is in a passive position.4.Regain of the initiative: The ego is at the beginning and at the end in the initiating position; during the course of the narrative the ego loses the initiative to other actors. 5. Embedded in others’ initiative: the ego is from time to time in the course of the development in the initiative position, but not at the beginning and not at the end.Structural Dream AnalysisFate of the protagonist (Agency)CR-28Structural Dream Analysis• Aim: Identifying structural elements/patterns and paralelling it to the course of psychotherapy• Manualized methodology• Structural approach: dream ego’s relationship to other ﬁ gures/elements in the dream (Jung’s subjective interpretation)• Dreams as narratives: the dream is a short story about an initial problem and how it is solved by the protagonistchristian roesler | seminar slide deckpage 17

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christian roesler | seminar slide deckpage 19Dream numberDream category (codes)Dream numberDream numberDream category (codes)Dream category (codes)Simpliﬁ ed illustration by Jung by the Sea (not based on case data). Full reference detailed on accompanying web page. CR-32Structural Dream AnalysisTypical Pattern (simpliﬁ ed illustration)CR-33Structural Dream AnalysisAmalia X, occurrence of dream patterns over time; scatter plotBrain Sci. 2023, 13, 796 8 of 11which became more friendly and tender, a development towards a more positive dreamatmosphere and improvements in problem-solving.7. A Re-Analysis of Amalia’s Dreams Using SDAIn the application of SDA to the dream series, the typology of dream patterns describedabove was used as a coding manual; the coding resulted in the following distribution of patterns:Pattern 5: 26 dreams.Pattern 4: 16 dreams.Pattern 3: 18 dreams.Pattern 2: 18 dreams.Pattern 1: 3 dreams.The typology was not applicable to 15 dreams (coded NA) which were excluded fromfurther analyses. To compute a reliability coefﬁcient (square-weighted Cohen’s kappacoefﬁcient) the total of 96 dreams was coded independently by 2 raters, resulting in thefollowing reliability:κ= 0.814, p < 0.001 (80% agreement). Since the case is consideredexemplary and therefore successful (see also ﬁndings reported above), the hypothesestested here predicted an increase in dream patterns from patterns 1, 2 and 3 towardspatterns 4 and 5 over the course of Amalie’s therapy; in the same manner, a rise in agencyof the dream ego was expected, meaning more activity and initiative of the dream ego,better coping with problems and more successful solutions/actions.Figure 2 shows the dreams of Amalie X in sequence over the period of her therapy.Time equal 1 marks the ﬁrst dream (6th session of therapy), the last dream number 96(session 517). The descriptive scatter plot shows an overall association between the dreampatterns and their occurrence in time, which was also found to be statistically signiﬁcant(Kendall’s rank correlation, r = 0.25, p = 0.003). This is equivalent with a movementfrom pattern two to pattern ﬁve. If the dream series is divided into halves, with dreamnumber 48 marking the middle point, it becomes obvious that the second half of therapy ischaracterized by a domination of pattern 5.Brain Sci. 2023, 13, x FOR PEER REVIEW 9 of 12Figure 2. Amalia X, occurrence of dream paerns over time; scaer plot.The division into two halves of the series was also used for testing the second hy-pothesis, stating that there is a rise in agency of the dream ego towards the end of therapy, which is equivalent with the dream ego overcoming threats and performing more suc-cessful actions. The association of succeeding/failing on the one hand and the rst/second-half-of-therapy on the other hand was tested by Chi-square test and found to be signicant (X 2(1, N = 79) = 5.2304, p = 0.022), thus supporting the hypothesis.Since the dream series starts from paerns 2 and 3, and only 3 dreams were assigned to paern 1, and is soon dominated by paerns 4 and 5, this also supports the above theory that in cases with a comparably stable personality structure and conicts more on a neu-rotic level (as is the case with Amalia), the dream series is characterized by higher order dream paerns and only to a small extent by lower order paerns.A qualitative analysis (making use of the method of amplication) of the symbols “mother” and “hair” found that the problems the patient had with nding an appropriate feminine and sexual identity and to stabilize her self-esteem were quite directly mirrored in the dreams and their symbols. In that respect, it may even be problematic to speak of “hair” appearing in the dreams as a symbol, since it is so obvious that it refers to her hirsutism. Beyond the midpoint of the dream series, there is a development clearly visible in which the patient becomes more able to deal with her sexuality and femininity in a more satised way. This goes parallel to the changes in her personality and relationships in the course of therapy. The therapist as well as the standardized measures clearly docu-ment that there is a gain in ego structure and self-esteem; over the course of the therapy, the patient became increasingly autonomous from her mother and was involved in more satisfying social relationships. The dreams mirror the process of therapeutic change which goes hand in hand with the integration of the formerly conictual parts of the psyche.8. SummaryThe analysis of the 96 dreams of the case of Amalia with SDA clearly demonstrate that the transformations observed in the paerns and the agency of the dream ego in the dreams parallels the transformation of the patient’s personality structure and rising ego strength. This goes parallel with the ndings of the earlier studies. For example, Albani et al. [41] investigating the dreams of the rst half of therapy found that these are character-ized by wishful thinking that others should be more aentive to the dream ego and that Figure 2. Amalia X, occurrence of dream patterns over time; scatter plot.The division into two halves of the series was also used for testing the second hypothe-sis, stating that there is a rise in agency of the dream ego towards the end of therapy, whichis equivalent with the dream ego overcoming threats and performing more successfulactions. The association of succeeding/failing on the one hand and the ﬁrst/second-half-Roesler and Widmer, 2023. P.8. Full reference detailed on accompanying web page. Copyright: © 2023 by the authors. Licensee MDPI, Basel, Switzerland. CC BY 4.0Structural Dream AnalysisStructural Dream AnalysisAmalia X, occurrence of dream patterns over time; scatter plotAmalia X, occurrence of dream patterns over time; scatter plot

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CR-34Structural Dream AnalysisNew approach» Cases of analytical colleagues» Relations of motifs with course of therapyPhase modelȿ Prodromal phaseȿ Aggregation phaseȿ Confrontation phaseȿ Integrationcr34-cr35page 20Behav. Sci. 2024, 14, 6586 of 10Phase 4: In the integration phase, the motif is harmonised. Previous tensions andconﬂicts, and in some cases interactions, are now signiﬁcantly lower in number andintensity. In this phase, the dream ego can react to the motif on its own initiative andaccording to its own wishes and ideas and lives in harmony with its own needs. Thereare balanced, less conﬂictual affects and the motif is often no longer a central componentof the dream events. The difference to the prodromal phase is that, on the one hand, thephenomenology of the motif and the way the dream ego deals with the motif has changedover time. On the other hand, the motif is signiﬁcantly less conﬂictual and the affects thatemerge in the dreams are more balanced.Figure 2 shows that the four phases can be equated with each other distinctly overtime and change at the same points in their phases. The occurrence of transformativedreams according to the coding of SDA was also integrated into Figure 2 in order to seewhether these occur at phase transitions. This is the case for two such dreams. A phasetransition was deﬁned descriptively as a turning point. The guided interview showed thatthe test subject reported two turning points in his life that correspond to phase transitions.ﬀﬀﬀMotifs over time: November 1969–December 1976 (analytical therapy and training analysis)Year 1969 1970 1971 1972 1973 1974 1975 1976 Quarter 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 Locomotion Water Father Girl Master Transf. dreams     Phase 1: Prodromal Phase 3: Confrontation Phase 2: Aggregation Phase 4: Integration Phases end and begin in the same quarter Figure 2. Only motifs with structural changes are listed. Motifs are sorted in descending order offrequency of occurrence. The dots indicate a transformative dream during this quarter.On one hand, such a turning point occurred during the transition from the prodromalphase to the aggregation phase in 1973 and 1974, when the test subject changed the thera-peutic treatment person and from then on experienced an appreciative and strengtheningtherapeutic relationship. The second turning point in the test subject’s life occurred at theend of the integration phase in 1976, when he completed treatment. The transformativechild motif was also evident at both turning points.3.2. Transformation of Dream Agency within Phase ModelAs can be seen in Figure 2 and especially in Table 1, the dream ego’s room for actionchanges signiﬁcantly over the course of the four phases. In the ﬁrst two phases, passiveactivity of the dream ego predominates. The dream ego remains passive in the ﬁrstphase (prodromal) and shows a one-sided approach to the motif. In the second phase(aggregation), the passivity continues, in that although further information about the motifis collected, the way it is dealt with does not yet change. The room for action increasesin the third phase (confrontation) as the dream ego gains autonomy and initiative. In thefourth phase (integration), the active behaviour of the dream ego continues, and the motifincreasingly fades into the background.This dynamic is consistent with the results of SDA, which show that the ego strength ofthe dream ego in form of the agency of the dream ego increases in the course of psychother-apy if the treatment was able to bring about an improvement in the patient’s symptoms.Only motifs with structural changes are listed. Motifs are sorted in descending order of frequency of occurrence. The dots indicate a transformative dream during this quarter.Motifs over time: November 1969–December 1976 (analytical therapy and training analysis)Year 1969 1970 1971 1972 1973 1974 1975 1976 Quarter 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 1 2 3 4 Locomotion Water Father Girl Master Transf. dreams       Phase 1: Prodromal Phase 3: Confrontation Phase 3: Confrontation Phase 2: Aggregation Phase 4: Integration Phase 4: Integration Phases end and begin in the same quarter Only motifs with structural changes are listed. Only motifs with structural changes are listed. Motifs are sorted in descending order of frequency of occurrence. Motifs are sorted in descending order of frequency of occurrence. The dots indicate a transformative dream during this quarter.The dots indicate a transformative dream during this quarter.Extension of Structural Dream AnalysisDevelopment of Motif Analysis and Phase Model (MAP)CR-35Jenni and Roesler, 2024. P.6. Full reference detailed on accompanying web page. Copyright: © 2024 by the authors. Licensee MDPI, Basel, Switzerland. CC BY 4.0

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A little baby is in danger. I wrap it into the newspaper and carry it with me through a system of plumbings. Then I forget about it and leave it somewhere. But then I realize that the baby is missing and go back and nd it again. I have carried it with me and fed it. I think: the baby is so small, it should get mother’s milk, but I could just feed him hard food.Roesler 2013CR-36Structural Dream AnalysisExample for Child MotifCR-37• “I choose glasses in a store. I want to buy glasses without ames which is in fashion among young people. But when I wear it, my vision becomes vague. A young male shop assistant gives me another type of glasses with blackish ames, which seems to be designed for old ladies. He advises me that it will t me better than the rst one. I wear it, then my vision is clear. I am told that it looks good on me.”• “I want to escape from the earthquake. An old calm man advises me that I will be safe if I go under trees. I turn right, then there is a big tree on the footway. I stand around the tree with other people. We turn our back on the tree and look around.”Structural Dream AnalysisSociality and cooperation in Japanese dreams versus autonomy and individuality in German dreamschristian roesler | seminar slide deckpage 21

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CR-38Structural Dream AnalysisA comparison of Japanese and Western dreamsSignificant differences in line with cultural orientations:• Pattern 1 (no dream ego) almost exclusively found in Japanese dreams• ìīÆĴÐīðĮĴðÆÌðååÐīÐĊÆÐĮðĊťĊăÌīÐĉĮďåĮķÆÆÐĮĮåķăĴìÐīĨðÐĮȚȿ AĊÌÐĨÐĊÌÐĊÆÐȚwĴīďĊæķĴďĊďĉďķĮÐæďðĊÐĮĴÐīĊÌīÐĉĮȿ tÐăĴÐÌȚ#īÐĉÐæďðĊĨăÐĮĊĴÆďĉĨĊřœðĴìďĴìÐīĮðĊLĨĊÐĮÐÌīÐĉĮ• }řĨðÆăĴīĊĮåďīĉĴðŒÐÌīÐĉĉďĴðåðĊLĨĊÐĮÐÌīÐĉĮȚÌīÐĉÐæďīÐÆÐðŒÐĮìÐăĨåīďĉďĴìÐīĮœðĴìďķĴìŒðĊæĮāÐÌåďīðĴCR-39• “I am going by car to Italy for holidays together with my family and a few friends. There is bright sunshine and the nature is just wonderful. In Italy there are mountains, but also the sea. I am standing at the sea and, looking out over the water, suddenly become aware that my husband has not come with me and will never come again. I feel a great pain and despair. The waves of the sea are becoming larger and hit the beach. Even though there is no danger for me, my feet become wet. So I go away from the water, up the hill. It is not easy to climb the mountain, because the soil has become swampy.”• “Say goodbye to my analyst, climb a motorbike and drive away.”Structural Dream AnalysisFinal dreams of German clientscr38-cr39page 22

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CR-40“I engaged in a life-and-death struggle on an island and escaped from there. I walked through an underground passage under the sea and came into a room of the big hotel. At the entrance I killed someone using a pistol. In the room long tables and chairs were arranged looking like a classroom. My junior high-school friends sat around. M and S were there. Tea and cakes were placed. Everyone did not feel like sitting to eat, so we walked around in the room and opened windows to look at the view. There was the sea and it was beautiful.There were a harbor and a factory nearby, which looked like the view in Osaka or Kobe.”Structural Dream AnalysisFinal dream of a Japanese clientCR-41References• Roesler, C.; Widmer, D.B.: Amalia revisited - a reanalysis of Amalia’s dreams with the method Structural Dream Analysis. In: Kachele, H.; Buchholz, M.B.; Jimenez, J.P. (eds.): Amalia’s specimen case.• Roesler, C.; Dream Interpretation and Empirical Dream Research - An overview of theoretical developments in Psychoanalysis and empirical ﬁ ndings. The International Journal of Psychoanalysis.• Roesler, C.; Konakawa, H.; Tanaka, Y. (2021): Differences in dream content and structure between Japanese and Western dreams. International Journal of Dream Research, 14 (2), 195-201• Roesler, C.; (2021): Traumdeutung und Traumforschung. Stuttgart: Kohlhammer. • Roesler, C.; (2019): Dream content corresponds with dreamer’s psychological problems and personality structure and with improvement in psychotherapy. A typology of dream patterns in dream series of patients in analytical psychotherapy. Dreaming. 28 (4), 303-321.• Roesler, C.; (2018): Structural Dream Analysis: A Narrative Research Method for Investigating the Meaning of Dream Series in Analytical Psychotherapies. International Journal of Dream Research, 11 (1), 21-29.• Roesler, C. (2018): Jungian dream interpretation and empirical dream research. In: Roesler, C. (ed.): Research in Analytical Psychology. London. Routledge.Full reference list available on accompanying web pagechristian roesler | seminar slide deckpage 23

CHRISTIAN ROESLER PRESENTATION SUPPLEMENT: VIEW & DOWNLOAD

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